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a^an: fting of g£m&, TBodp 
anD Circumstance 



BOOKS BY JAMES ALLEN 

The Mastery of Destiny 

Above Life's Turmoil 

Byways of Blessedness 

From Poverty to Power 

All These Things Added 

The Life Triumphant 

Poems of Peace 

From Passion to Peace 

Asa Man Thinketh 

Out from the Heart 

Through the Gate of Good 

Man 

King of Mind, Body, and 

Circumstance 





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Uing of Sr^inti, 2$oop, ano 
Circumstance 

BY 

JAMES ALLEN 

AUTHOR OF U AS A MAN THINKETH," 
"FROM PASSION TO peace," &c. 



NEW YORK 

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COPYRIGHT, 19II, BY THOMAS Y. CROWELL & CO. 

Published April, 1 9 1 1 






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A 



COMPOSITION AND ELECTROTYPE PLATES BY 
D. B. UPDIKE, THE MERRYMOUNT PRESS, BOSTON 



©.CLA286526 



i 



Within, around, above, below, 

The primal forces burn and brood. 

Awaiting wisdom's guidance; lot 
All their material is good: 

Evil subsists in their abuse ; 

Good, in their wise and lawful use. 



a 






THE problem of life consists in learn- 
ing how to live. It is like the problem 
of addition or subtra&ion to the school- 
boy. When mastered, all difficulty disap- 
pears, and the problem has vanished. All 
the problems of life, whether they be social, 
political, or religious, subsist in ignorance 
and wrong-living. As they are solved in the 
heart of each individual, they will be solved 
in the mass of men. Humanity at present is 
in the painful stage of "learning/ ' It is con- 
fronted with the difficulties of its own igno- 
rance. As men learn to live rightly, learn to 
diredt their forces and use their functions 
and faculties by the light of wisdom, the sum 
of life will be corre&ly done, and its mastery 
will put an end to all the "problems of evil." 
To the wise, all such problems have ceased. 

James Allen 
Bryngoleu 

Ilfracombe, England 



Contents 

PAGE 

THE INNER WORLD OF THOUGHTS i 

THE OUTER WORLD OF THINGS IO 

habit: ITS SLAVERY AND ITS FREEDOM 19 

BODILY CONDITIONS zy 

POVERTY 40 

man's spiritual dominion 49 

conquest: not resignation 53 



King of S^inO, lBoDp, anD 
Circumstance 

♦ ♦ 

♦ 

Cfce 3(nnet C23oriD of Cfcougfcts 

MAN is the maker of happiness and 
misery. Further, he is the creator 
and perpetuator of his own happiness and 
misery. These things are not externally im- 
posed; they are internal conditions. Their 
cause is neither deity, nor devil, nor circum- 
stance, but thought. They are the efFedts 
of deeds, and deeds are the visible side of 
thoughts. Fixed attitudes of mind deter- 
mine courses of conduct, and from courses 
of condu6l come those reactions called hap- 
piness and unhappiness. This being so, it fol- 
lows that, to alter the rea&ive condition, one 
must alter the a&ive thought. To exchange 
misery for happiness, it is necessary to re- 
verse the fixed attitude of mind and habit- 
ual course of condudl which is the cause of 

[ « ] 



a^an : tog of Q^mD 

misery, and the reverse effed will appear in 
the mind and life. A man has no power to 
be happy while thinkingand ading selfishly; 
he cannot be unhappy while thinking and 
ading unselfishly. Wheresoever the cause 
is, there the effed will appear. Man cannot 
abrogate effeds, but he can alter causes. He 
can purify his nature; he can remould his 
character. There is great power in self-con- 
quest; there is great joy in transforming one- 
self. 

Each man is circumscribed by his own 
thoughts, but he can gradually extend their 
circle; he can enlarge and elevate his men- 
tal sphere. He can leave the low, and reach 
up to the high ; he can refrain from harbour- 
ing thoughts that are dark and hateful, and 
can cherish thoughts that are bright and 
beautiful ; and as he does this, he will pass 
into a higher sphere of power and beauty, 
will become conscious of a more complete 
and perfed world. 

For men live in spheres low or high 

[ *] 



TBoDp ano Circumstance 

according to the nature of their thoughts. 
Their world is as dark and narrow as they 
conceive it to be, as expansive and glorious 
as their comprehensive capacity. Everything 
around them is tinged with the colour of 
their thoughts. 

Consider the man whose mind is suspi- 
cious, covetous, envious. How small and 
mean and drear everything appears to him. 
Having no grandeur in himself, he sees no 
grandeur anywhere ; being ignoble himself, 
he is incapable of seeing nobility in any be- 
ing. Even his god is a covetous being that 
can be bribed, and he judges all men and 
women to be just as petty and selfish as he 
himself is, so that he sees in the most exalted 
ads of unselfishness only motives that are 
mean and base. 

Consider again the man whose mind is un- 
suspecting, generous, magnanimous. How 
wondrous and beautiful is his world. He is 
conscious of some kind of nobility in all crea- 
tures and beings. He sees men as true, and 
[3] 



to him they are true. In his presence the 
meanest forget their nature, and for the mo- 
ment become like himself,gettinga glimpse, 
albeit confused, in that temporary uplift- 
ment, of a higher order of things, of an im- 
measurably nobler and happier life. 

That small-minded man and this large- 
hearted man live in two different worlds, 
though they be neighbours. Their con- 
sciousness embraces totally different prin- 
ciples. Their adions are each the reverse of 
the other. Their moral insight is contrary. 
They each look out upon a different order 
of things. Their mental spheres are sepa- 
rate, and, like two detached circles, they 
never mingle. The one is in hell, the other 
in heaven, as truly as they will ever be, and 
death will not place a greater gulf between 
them than already exists. To the one, the 
world is a den of thieves; to the other, it is 
the dwelling-place of gods. The one keeps 
a revolver handy, and is always on his guard 
against being robbed or cheated (uncon- 
[4 ] 



TBoDp anD Circum0tance 

scious of the fa& that he is all the time rob- 
bing and cheating himself), the other keeps 
ready a banquet for the best. He throws 
open his doors to talent, beauty, genius, 
goodness. His friends are of the aristocracy 
of chara&er. They have become a part of 
himself. They are in his sphere of thought, 
his world of consciousness. From his heart 
pours forth nobility, and it returns to him 
tenfold in the multitude of those who love 
him and do him honour. 

The natural grades in human society — 
what are they but spheres of thought, and 
modes of condudt manifesting those spheres ? 
The proletariat may rail against these divi- 
sions, but he will not alter or affedl them. 
There is no artificial remedy for equalizing 
states of thought having no natural affinity, 
and separated by the fundamental princi- 
ples of life. The lawless and the law-abid- 
ing are eternally apart, nor is it hatred nor 
pride that separates them, but states of in- 
telligence and modes of condud which in 
[5] 



60an; I&mgof^mD 

the moral principles of things stand mutu- 
ally unrelated. The rude and ill-mannered 
are shut out from the circle of the gentle and 
refined by the impassable wall of their own 
mentality which, though they may remove 
by patient self-improvement, they can never 
scale by a vulgar intrusion. The kingdom 
of heaven is not taken by violence, but 
he who conforms to its principles receives 
the password. The ruffian moves in a soci- 
ety of ruffians; the saint is one of an eleft 
brethren whose communion is divine music. 
All men are mirrors reflecting according to 
their own surface. All men, looking at the 
world of men and things, are looking into 
a mirror which gives back their own reflec- 
tion. 

Each man moves in the limited or ex- 
pansive circle of his own thoughts, and all 
outside that circle is non-existent to him. 
He only knows that which he has become. 
The narrower the boundary, the more con- 
vinced is the man that there is no further 
[6] 



TBoDp ann Circumstance 

limit, no other circle. The lesser cannot con- 
tain the greater, and he has no means of ap- 
prehending the larger minds; such know- 
ledge comes only by growth. The man who 
moves in a widely extended circle of thought 
knows all the lesser circles from which he 
has emerged, for in the larger experience 
all lesser experiences are contained and pre- 
served; and when his circle impinges upon 
the sphere of perfect manhood, when he is 
fitting himself for company and commun- 
ion with them of blameless condudt and 
profound understanding, then his wisdom 
will have become sufficient to convince him 
that there are wider circles still beyond of 
which he is as yet but dimly conscious, or 
is entirely ignorant. 

Men, like schoolboys, find themselves 
in standards or classes to which their igno- 
rance or knowledge entitles them. The cur- 
riculum of the sixth standard is a mystery 
to the boy in the first ; it is outside and be- 
yond the circle of his comprehension; but 
[ 7] 



he reaches it by persistent effort and patient 
growth in learning. By mastering and out- 
growing all the standards between, he comes 
at last to the sixth, and makes its learning 
his own; and beyond still is the sphere of 
the teacher. So in life, men whose deeds 
are dark and selfish, full of passion and per- 
sonal desire, cannot comprehend those 
whose deeds are bright and unselfish, whose 
minds are calm, deep, and pure, but they 
can reach this higher standard, this enlarged 
consciousness, by effort in right-doing, by 
growth in thought and moral comprehen- 
sion. And above and beyond all lower and 
higher standards stand the Teachers of man- 
kind, the Cosmic Masters, the Saviours of 
the world whom the adherents of the various 
religions worship. There are grades in teach- 
ers as in pupils, and some there are who 
have not yet reached the rank and position 
of Master^ yet, by the sterling morality of 
their character, are guides and teachers; but 
to occupy a pulpit or rostrum does not make 
[8] 



IBoDp ano Ctrcum0tance 

a man a teacher. A man is constituted a 
teacher by virtue of that moral greatness 
which calls forth the resped: and reverence 
of mankind. 

Each man is as low or high, as little or 
great, as base or noble, as his thoughts; no 
more, no less. Each moves within the sphere 
of his own thoughts, and that sphere is his 
world. In that world in which he forms his 
habits of thought, he finds his company. 
He dwells in the region which harmonizes 
with his particular growth. But he need not 
perforce remain in the lower worlds. He can 
lift his thoughts and ascend. He can pass 
above and beyond into higher realms, into 
happier habitations. When he chooses and 
wills he can break the carapace of selfish 
thought, and breathe the purer airs of a 
more expansive life. 



[9] 



Cfce ©titer mo rio of Cfcinp 

THE world of things is the other half 
of the world of thoughts. The inner in- 
forms the outer. The greater embraces the 
lesser. Matter is the counterpart of mind. 
Events are streams of thought. Circum- 
stances are combinations of thought, and 
the outer conditions and adlions of others 
in which each man is involved are intimately 
related to his own mental needs and devel- 
opment. Man is a part of his surroundings. 
He is not separate from his fellows, but is 
bound closely to them by the peculiar inti- 
macy and interaction of deeds, and by those 
fundamental laws of thought which are the 
roots of human society. 

One cannot alter external things to suit 
his passing whims and wishes, but he can set 
aside his whims and wishes; he can so alter 
his attitude of mind towards externals that 
they will assume a different aspe6l. He can- 
not mould the aftions of others towards him, 
[ 10 j 



Span: ffitfngof^mD 

but he can rightly fashion his adions towards 
them. He cannot break down the wall of cir- 
cumstance by which he is surrounded, but 
he can wisely adapt himself to it, or find the 
way out into enlarged circumstances by ex- 
tending his mental horizon. Things follow 
thoughts. Alter your thoughts, and things 
will receive a new adjustment. To refled 
truly, the mirror must be true. A warped 
glass gives back an exaggerated image. A 
disturbed mind gives a distorted refledion 
of the world. Subdue the mind, organize and 
tranquilize it, and a more beautiful image 
of the universe, a more perfed perception of 
the world-order, will be the result. 

Man has all power within the world of 
his own mind, to purify and perfed it, but 
his power in the outer world of other minds 
is subjed and limited. This is made plain 
when we refled that each finds himself in 
a world of men and things, a unit amongst 
myriads of similar units. These units do not 
ad independently and despotically, but re- 

[ " i 




Q0an; ftUng; ofa^tnti 

sponsively and sympathetically. My fellow- 
men are involved in my adions, and they will 
deal with them. If what I do be a menace to 
them, they will adopt protedive measures 
against me. As the human body expels its 
morbid atoms, so the body politic instinc- 
tively expurgates its recalcitrant members. 
Your wrong ads are so many wounds in- 
flided on this body politic, and the healing 
of its wounds will be your pain and sorrow. 
This ethical cause and effed is not differ- 
ent from that physical cause and effed with 
which the simplest is acquainted. It is but 
an extension of the same law; its applica- 
tion to the larger body of humanity. No ad 
is aloof. Your most secret deed is invisibly 
reported, its good being proteded in joy, 
its evil destroyed in pain. There is a great 
ethical truth in the old fable of "the Book 
of Life," in which every thought and deed 
is recorded and judged. It is because of this 
— that your deed belongs, not alone to your- 
self, but to humanity and the universe — 

[ i2 ] 



TBoOp anD Circumstance 

that you are powerless to avert external ef- 
fects, but are all-powerful to modify and cor- 
rect internal causes ; and it is also because of 
this that the perfe&ing of one's own deeds 
is man's highest duty and most sublime 
accomplishment. 

The obverse of this truth — that you are 
powerless to obviate external things and 
deeds — is, that external things and deeds 
are powerless to injure you. The cause of 
your bondage as of your deliverance is with- 
in. The injury that comes to you through 
others is the rebound of your own deed, the 
reflex of your own mental attitude. They are 
the instruments, you are the cause. Destiny 
is ripened deeds. The fruit of life, both bit- 
ter and sweet, is received by each man in just 
measure. The righteous man is free. None 
can injure him; none can destroy him; none 
can rob him of his peace. His attitude towards 
men, born of understanding, disarms their 
power to wound him. Any injury which they 
may try to inflid:, rebounds upon themselves 

[ '3 ] 



99an: J&tng of^inD 

to their own hurt, leaving him unharmed 
and untouched. The good that goes from 
him is his perennial fount of happiness, his 
eternal source of strength. Its root is seren- 
ity, its flower is joy. 

The harm which a man sees in the adion 
of another towards him — say, for instance, 
an ad of slander — is not in the ad: itself, 
but in his attitude of mind towards it; the 
injury and unhappiness are created by him- 
self, and subsist in his lack of understanding 
concerning the nature and power of deeds. 
He thinks the ad can permanently injure 
or ruin his charader, whereas it is utterly 
void of any such power; the reality being 
that the deed can only injure or ruin the 
doer of it. Thinking himself injured, the 
man becomes agitated and unhappy, and 
takes great pains to counteradthe supposed 
harm to himself, and these very pains give 
the slander an appearance of truth, and aid 
rather than hinder it. All his agitation and 
unrest is created by his reception of the deed, 
[ H] 



lBotip and Circumstance 

and not a&ually by the deed itself. The 
righteous man has proved this by the fad: 
that the same a& has ceased to arouse in him 
any disturbance. He understands, and there- 
fore ignores it. It belongs to a sphere which 
he has ceased to inhabit, to a region of con- 
sciousness with which he has no longer any 
affinity. He does not receive the a6t into 
himself, the thought of injury to himself be- 
ing absent. He lives above the mental dark- 
ness in which such a6ts thrive, and they can 
no more injure or disturb him than a boy can 
injure or divert the sun by throwing stones 
at it. It was to emphasize this that Buddha, 
to the end of his days, never ceased to tell 
his disciples that so long as the thought 
"I have been injured/' or "I have been 
cheated," or "I have been insulted," could 
arise in a man's mind, he had not compre- 
hended the Truth. 

And as with the condudt of others, so is 
it with external things — with surroundings 
and circumstances — in themselves they are 
[ '5 ] 



Q^an: King of C^mD 

neither good nor bad, it is the mental atti- 
tude and state of heart that makes them 
so. A man imagines he could do great things 
if he were not hampered by circumstances 
— by want of money, want of time, want of 
influence, and want of freedom from family 
ties. In reality the man is not hindered by 
these things at all. He, in his mind, ascribes 
to them a power which they do not possess, 
and he submits, not to them, but to his 
opinion about them, that is, to a weak ele- 
ment in his nature. The real "want" that 
hampers him is the want of the right atti- 
tude of mind. When he regards his circum- 
stances as spurs to his resources, when he 
sees that his so-called "drawbacks" are the 
very steps up which he is to mount success- 
fully to his achievement, then his necessity 
gives birth to invention, and the "hin- 
drances" are transformed into aids. The 
man is the all-important fa&or. If his mind 
be wholesome and rightly tuned, he will not 
whine and whimper over his circumstances, 
[ 16] 



TBoOp anD Circum0tance 

but will rise up, and outgrow them. He who 
complains of his circumstances has not yet 
become a man, and Necessity will continue 
to prick and lash him till he rises into man- 
hood's strength, and then she will submit to 
him. Circumstance is a severe taskmaster to 
the weak, an obedient servant to the strong. 

It is not external things, but our thoughts 
about them, that bind us or set us free. 
We forge our own chains, build our own 
dungeons, take ourselves prisoners; or we 
loose our bonds, build our own palaces, or 
roam in freedom through all scenes and 
events. If I think that my surroundings are 
powerful to bind me, that thought will keep 
me bound. If I think that, in my thought 
and life, I can rise above my surroundings, 
that thought will liberate me. One should 
ask of his thoughts, "Are they leading to 
bondage or deliverance?" and he should 
abandon thoughts that bind, and adopt 
thoughts that set free. 

If we fear our fellow-men, fear opinion,, 

[ 17 ] 



90an; i&tng; of Q^mD 

poverty, the withdrawal of friends and influ- 
ence, then we are bound indeed, and cannot 
know the inward happiness of the enlight- 
ened, the freedom of the just; but if in our 
thoughts we are pure and free, if we see in 
life's reactions and reverses nothing to cause 
us trouble or fear, but everything to aid us 
in our progress, nothing remains that can 
prevent us from accomplishing the aims of 
our life, for then we are free indeed. 



[ '8 ] 



i£atnt; its flatter? anD its jfreeoom 

MAN is subject to the law of habit. Is 
he then free? Yes, he is free. Man 
did not make life and its laws; they are 
eternal; he finds himself involved in them, 
and he can understand and obey them. 
Man's power does not enable him to make 
laws of being; it subsists in discrimination 
and choice. Man does not create one jot of 
the universal conditions or laws; they are 
the essential principles of things, and are 
neither made nor unmade. He discovers, 
not makes, them. Ignorance of them is at 
the root of the world's pain. To defy them 
is folly and bondage. Who is the freer man, 
the thief who defies the laws of his country, 
or the honest citizen who obeys them ? Who, 
again, is the freer man, the fool who thinks 
he can live as he likes, or the wise man who 
chooses to do only that which is right? 

Man is, in the nature of things, a being 
of habit, and this he cannot alter; but he 

[ 19 j 



a9an: EmgofcpmD 

can alter his habits. He cannot alter the law 
of his nature, but he can adapt his nature 
to the law. No man wishes to alter the law 
of gravitation, but all men adapt themselves 
to it; they use it by bending to it, not by 
defying or ignoring it. Men do not run up 
against walls or jump over precipices in the 
hope that this law will alter for them. They 
walk alongside walls, and keep clear of pre- 
cipices. 

Man can no more get outside the law of 
habit, than he can get outside the law of 
gravitation, but he can employ it wisely or 
unwisely. As scientists and inventors mas- 
ter the physical forces and laws by obeying 
and using them, so wise men master the 
spiritual forces and laws in the same way. 
While the bad man is the whipped slave 
of habit, the good man is its wise director 
and master. Not its maker , let me reiterate, 
nor yet its arbitrary commander, but its 
self-disciplined user, its master by virtue of 
knowledge grounded on obedience. He is 

[ 20] 



IBoDp anD Circum0tance 

the bad man whose habits of thought and 
a&ion are bad. He is the good man whose 
habits of thought and a&ion are good. The 
bad man becomes the good man by trans- 
forming or transmuting his habits. He does 
not alter the law; he alters himself; he adapts 
himself to the law. Instead of submitting to 
selfish indulgences, he obeys moral princi- 
ples. He becomes the master of the lower 
by enlisting in the service of the higher. 
The law of habit remains the same, but he 
is changed from bad to good by his read- 
justment to the law. 

Habit is repetition. Man repeats the same 
thoughts, the same a&ions, the same expe- 
riences over and over again until they are 
incorporated with his being, until they are 
built into his character as part of himself. 
Faculty is fixed habit. Evolution is mental 
accumulation. Man, to-day, is the result of 
millions of repetitious thoughts and afts. 
He is not ready-made, he becomes, and is 
still becoming. His character is predeter- 

[ 2i ] 



et9an: filing of^mO 

mined by his own choice. The thought, the 
ad, which he chooses, that, by habit, he 
becomes. 

Thus each man is an accumulation of 
thoughts and deeds. The characteristics 
which he manifests instinctively and with- 
out effort are lines of thought and a6tion 
become, by long repetition, automatic; for 
it is the nature of habit to become, at last, 
unconscious, to repeat, as it were, itself with- 
out any apparent choice or effort on the part 
of its possessor; and in due time it takes 
such complete possession of the individual 
as to appear to render his will powerless to 
counteract it. This is the case with all habits, 
whether good or bad; when bad, the man 
is spoken of as being the cc victim" of a bad 
habit or a vicious mind; when good, he is 
referred to as having, by nature, a "good 
disposition." 

All men are, and will continue to be, sub- 
ject to their own habits, whether they be 
good or bad — that is, subject to their own 

[ « ] 



TBoDp anD Circumstance 

reiterated and accumulated thoughts and 
deeds. Knowing this, the wise man chooses 
to subjedt himself to good habits, for such 
service is joy, bliss, and freedom; while to 
become subjedl to bad habits is misery, 
wretchedness, slavery* 

This law of habit is beneficent, for while 
it enables a man to bind himself to the chains 
of slavish pradlices, it enables him to be- 
come so fixed in good courses as to do them 
unconsciously, to do instinctively that which 
is right, without restraint or exertion, and 
in perfed happiness and freedom. Observ- 
ing this automatism in life, men have denied 
the existence of will or freedom on man's 
part. They speak of him as being "born" 
good or bad, and regard him as the helpless 
instrument of blind forces. 

It is true that man is the instrument of 
mental forces, — or to be more accurate, he 
is those forces, — but they are not blind, and 
he can diredl them, and rediredt them into 
new channels. In a word, he can take him- 

[ *3 ] 



self in hand and reconstruct his habits; for 
though it is also true that he is born with 
a given character, that character is the pro- 
dud of numberless lives during which it has 
been slowly built up by choice and effort, 
and in this life it will be considerably modi- 
fied by new experiences. 

No matter how apparently helpless a man 
has become under the tyranny of a bad 
habit, or a bad characteristic, — and they are 
essentially the same, — he can, so long as 
sanity remains, break away from it and be- 
come free, replacing it by its opposite good 
habit ; and when the good possesses him as 
the bad formerly did, there will be neither 
wish nor need to break from that, for its 
dominance will be perennial happiness, and 
not perpetual misery. 

That which a man has formed within 
himself, he can break up and re-form when 
he so wishes and wills; and a man does not 
wish to abandon a bad habit so long as 
he regards it as pleasurable. It is when it 

[ 24] 



TBoDp ano Citcum0tance 

assumes a painful tyranny over him that 
he begins to look for a way of escape, and 
finally abandons the bad for something 
better. 

No man is helplessly bound. The very 
law by which he has become a self-bound 
slave will enable him to become a self- 
emancipated master. To know this, he has 
but to aft upon it, — that is, deliberately 
and strenuously to abandon the old lines of 
thought and conduft, and diligently fashion 
new and better lines. That he may not ac- 
complish this in a day, a week, a month, 
a year, or five years, should not dishearten 
and dismay him. Time is required for the 
new repetitions to become established, and 
the old ones to be broken up; but the law 
of habit is certain and infallible, and a line 
of effort patiently pursued and never aban- 
doned, is sure to be crowned with success ; 
for if a bad condition, a mere negation, can 
become fixed and firm, how much more 
surely can a good condition, a positive prin- 

c 25 ] 



span: fcmgofSpnO 

ciple, become established and powerful ! A 
man is powerless to overcome the wrong 
and unhappy elements in himself only so 
long as he regards himself as 'powerless. If to 
the bad habit is added the thought, "I can- 
not/ 1 the bad habit will remain. Nothing 
can be overcome till the thought of power- 
lessness is uprooted and abolished from the 
mind. The great stumbling-block is not the 
habit itself, it is the belief in the impossibility 
of overcoming it. How can a man overcome 
a bad habit so long as he is convinced that 
it is impossible? How can a man be pre- 
vented from overcoming it when he knows 
that he can, and is determined to do it? 
The dominant thought by which man has 
enslaved himself is the thought, "I cannot 
overcome my sins." Bring this thought out 
into the light, in all its nakedness, and it 
is seen to be a belief in the power of evil, 
with its other pole, disbelief in the power 
of good. For a man to say, or believe, that 
he cannot rise above wrong-thinking and 

[ * ] 



IBoDp anD Circumstance 

wrong-doing, is to submit to evil, is to aban- 
don and renounce good. 

By such thoughts, such beliefs, man 
binds himself; by their opposite thoughts, 
opposite beliefs, he sets himself free. A 
changed attitude of mind changes the char- 
acter, the habits, the life. Man is his own 
deliverer. He has brought about his thral- 
dom; he can bring about his emancipation. 
All through the ages he has looked, and is 
still looking, for an external deliverer, but 
he still remains bound. The Great Deliv- 
erer is within; He is the Spirit of Truth; 
and the Spirit of Truth is the Spirit of 
Good ; and he is in the Spirit of Good who 
dwells habitually in good thoughts and their 
efFe&s, good a&ions. 

_Man is not bound by any power outside 
his own wrong thoughts, and from these 
he can set himself free; and foremost, the 
enslaving thoughts from which he needs 
to be delivered are — "I cannot rise," "I 
cannot break away from bad habits," "I 

[ 27 ] 



cannot alter my nature/' "I cannot control 
and conquer myself/' "I cannot cease from 
sin." All these "cannots" have no existence 
in the things to which they submit; they 
exist only in thought. 

Such negations are bad thought-habits 
which need to be eradicated, and in their 
place should be planted the positive "I 
can," which should be tended and devel- 
oped until it becomes a powerful tree of 
habit, bearing the good and life-giving fruit 
of right and happy living. 

Habit binds us; habit sets us free. Habit 
is primarily in thought, secondarily in deed. 
Turn the thought from bad to good, and 
the deed will immediately follow. Persist 
in the bad, and it will bind you tighter and 
tighter; persist in the good, and it will take 
you into ever-widening spheres of freedom. 
He who loves his bondage, let him remain 
bound. He who thirsts for freedom, let him 
come and be set free. 

[28 ] 



TBoDtlp Conditions 

THERE are to-day scores of distind 
schools devoted to the healing of the 
body ; a fadt which shows the great preva- 
lence of physical suffering, as the hundreds 
of religions, devoted to the comforting of 
men's minds,prove the universality of men- 
tal suffering. Each of these schools has its 
place in so far as it is able to relieve suffer- 
ing, even where it does not eradicate the 
evil ; for with all these schools of healing, 
the fads of disease and pain remain with us, 
just as sin and sorrow remain in spite of 
the many religions. 

Disease and pain, like sin and sorrow, 
are too deep-seated to be removed by pal- 
liatives. Our ailments have an ethical cause 
deeply rooted in the mind. I do not infer 
by this that physical conditions have no 
part in disease ; they play an important part 
as instruments, as fa&ors in the chain of 
causation. The microbe that carried the 

[29] 



Q0an: ftmgofe^inD 

black death was the instrument of unclean- 
liness, and uncleanliness is, primarily, a 
moral disorder. Matter is visible mind, and 
that bodily conflict which we call disease has 
a causal affinity to that mental confli&which 
is associated with sin. In his present human 
or self-conscious state, man's mind is con- 
tinually being disturbed by violently con- 
flicting desires, and his body attacked by 
morbid elements. He is in a state of men- 
tal inharmony and bodily discomfort. Ani- 
mals in their wild and primitive state are 
free from disease because they are free from 
inharmony. They are in accord with their 
surroundings, have no moral responsibility 
and no sense of sin, and are free from those 
violent disturbances of remorse, grief, dis- 
appointment, etc., which are so destructive 
of man's harmony and happiness, and their 
bodies are not affli&ed. As man ascends into 
the divine or cosmic-conscious state, he will 
leave behind and below him all these inner 
conflicts, will overcome sin and all sense 

[ 30] 



IBoop anD Circumstance 

of sin, and will dispel remorse and sorrow. 
Being thus restored to mental harmony, he 
will become restored to bodily harmony, 
to wholeness, health. 

The body is the image of the mind, and 
in it are traced the visible features of hidden 
thoughts. The outer obeys the inner, and 
the enlightened scientist of the future may 
be able to trace every bodily disorder to its 
ethical cause in the mentality. 

Mental harmony, or moral wholeness, 
makes for bodily health. I say makes for it y 
for it will not produce it magically, as it 
were, — as though one should swallow a 
bottle of medicine and then be whole and 
free, — but if the mentality is becoming 
more poised and restful, if the moral stature 
is increasing, then a sure foundation of bod- 
ily wholeness is being laid, the forces are 
being conserved and are receiving a better 
diredion and adjustment ; and even if per- 
fed health is not gained, the bodily derange- 
ment, whatever it be, will have lost its power 

c 31 ] 



to undermine the strengthened and uplifted 
mind. 

One who suffers in body will not neces- 
sarily at once be cured when he begins to 
fashion his mind on moral and harmonious 
principles; indeed, for a time, while the body 
is bringing to a crisis, and throwing off, the 
effects of former inharmonies, the morbid 
condition may appear to be intensified. As 
a man does not gain perfed peace imme- 
diately he enters upon the path of righteous- 
ness, but must, except in rare instances, pass 
through a painful period of adjustment; 
neither does he, with the same rare excep- 
tions, at once acquire perfect health. Time 
is required for bodily as well as mental read- 
justment, and even if health is not reached, 
it will be approached. 

If the mind be made robust, the bodily 
condition will take a secondary and subor- 
dinate place, and will cease to have that pri- 
mary importance which so many give to 
it. If a disorder is not cured, the mind can 

[ 32] 



IBoOp ano Circum0tance 

rise above it, and refuse to be subdued by 
it. One can be happy, strong, and useful in 
spite of it. The statement so often made by 
health specialists that a useful and happy 
life is impossible without bodily health is 
disproved by the fad: that numbers of men 
who have accomplished the greatest works 
— men of genius and superior talent in all 
departments — have been afflided in their 
bodies, and to-day there are plenty of living 
witnesses to this fad. Sometimes the bodily 
afflidion ads as a stimulus to mental adiv- 
ity, and aids rather than hinders its work. 
To make a useful and happy life dependent 
upon health, is to put matter before mind, 
is to subordinate spirit to body. 

Men of robust minds do not dwell upon 
-their bodily condition if it be in any way 
disordered — they ignore it,and work on, live 
on, as though it were not. This ignoring of 
the body not only keeps the mind sane and 
strong, but it is the best resource for cur- 
ing the body. If we cannot have a perfedly 
[ 33 ] 



sound body, we can have a healthy mind, 
and a healthy mind is the best route to a 
sound body. 

A sickly mind is more deplorable than 
a disordered body, and it leads to sickliness 
of body. The mental invalid is in a far more 
pitiable condition than the bodily invalid. 
There are invalids (every physician knows 
them) who only need to lift themselves into 
a strong, unselfish, happy frame of mind 
to discover that their body is whole and 
capable. 

Sickly thoughts about oneself, about one's 
body and food, should be abolished by all 
who are called by the name of man. The 
man who imagines that the wholesome food 
he is eating is going to injure him, needs to 
come to bodily vigour by the way of men- 
tal strength. To regard one's bodily health 
and safety as being dependent on a particu- 
lar kind of food which is absent from nearly 
every household, is to court petty disorders. 
The vegetarian who says he dare not eat 
[ 34] 



IBoDp ana Circumstance 

potatoes, that fruit produces indigestion, 
that apples give him acidity, that pulses are 
poison, that he is afraid of green vegetables, 
and so on, is demoralizing the noble cause 
which he professes to have espoused, is mak- 
ing it look ridiculous in the eyes of those ro- 
bust meat-eaters who live above such sickly 
fears and morbid self-scrutinies. To imagine 
that the fruits of the earth, eaten when one 
is hungry and in need of food, are destruc- 
tive of health and life is totally to misun- 
derstand the nature and office of food. The 
office of food is to sustain and preserve the 
body, not to undermine and destroy it. It 
is a strange delusion, — and one that must 
readt deleteriously upon the body, — that 
possesses so many who are seeking health 
by the way of diet, the delusion that certain 
of the simplest, most natural, and purest of 
viands are bad of themselves^ that they have 
in them the elements of death, and not of 
life. One of these food-reformers once told 
me that he believed his ailment (as well as 
[ 35 ] 



the ailments of thousands of others) was 
caused by eating bread; not by an excess of 
bread, but by the bread itself; and yet this 
man's bread food consisted of nutty, home- 
made, wholemeal loaves. Let us get rid of 
our sins, our sickly thoughts, our self-indul- 
gences and foolish excesses before attrib- 
uting our diseases to such innocent causes. 
Dwelling upon one's petty troubles and 
ailments is a manifestation of weakness of 
character. To so dwell upon them in thought 
leads to frequent talking about them, and 
this, in turn, impresses them more vividly 
upon the mind, which soon becomes de- 
moralized by such petting and pitying. It 
is as convenient to dwell upon happiness 
and health as upon misery and disease; as 
easy to talk about them, and much more 
pleasant and profitable to do so. 

"Let us live happily then y not hating those who 

hate us! 
Among men who hate us let us dwell free from 

hatred! 

[ 36 ] 



TBoDp anD €trcum0tance 

" Let us live happily then, free from ailments 

among the ailing! 
Among men who are ailing let us dwell free from 

ailments! 

" Let us live happily then, free from greed among 

the greedy! 
Among men who are greedy let us dwell free from 

greed!'' 

Moral principles are the soundest foun- 
dations for health, as well as for happiness. 
They are the true regulators of conduct, and 
they embrace every detail of life. When ear- 
nestly espoused and intelligently understood 
they will compel a man to reorganize his 
entire life down to the most apparently in- 
significant detail. While definitely regulating 
one's diet, they will put an end to squeam- 
ishness, food-fear, and foolish whims and 
groundless opinions as to the harmfulness 
of foods. When sound moral health has 
eradicated self-indulgence and self-pity, all 
natural foods will be seen as they are — 
nourishers of the body, and not its de- 
stroyers. 

[37] 



Thus a consideration of bodily conditions 
brings us inevitably back to the mind, and 
to those moral virtues which fortify it with 
an invincible protection. The morally right 
are the bodily right. To be continually 
transposing the details of life from passing 
views and fancies, without reference to fixed 
principles, is to flounder in confusion; but 
to discipline details by moral principles is 
to see, with enlightened vision, all details in 
their proper place and order. 

For it is given to moral principles alone, 
in their personal domain, to perceive the 
moral order. In them alone resides the in- 
sight that penetrates to causes, and with 
them only is the power to at once command 
all details to their order and place, as the 
magnet draws and polarizes the filings of 
steel. 

Better even than curing the body is to 
rise above it; to be its master, and not to 
be tyrannized over by it; not to abuse it, 
not to pander to it, never to put its claims 

[ an 



TBoDp anD Circumstance 

before virtue; to discipline and moderate its 
pleasures, and not to be overcome by its 
pains, — in a word, to live in the poise and 
strength of the moral powers, this, better 
than bodily cure, is yet a safe way to cure, 
and it is a permanent source of mental 
vigour and spiritual repose. 



[39] 



MANY of the greatest men through 
all ages have abandoned riches and 
adopted poverty to better enable them to 
accomplish their lofty purposes. Why, then, 
is poverty regarded as such a terrible evil? 
Why is it that this poverty, which these 
great men regard as a blessing, and adopt as 
a bride, should be looked upon by the bulk 
of mankind as a scourge and a plague? The 
answer is plain. In the one case, the poverty 
is associated with a nobility of mind which 
not only takes from it all appearance of evil, 
but which lifts it up and makes it appear 
good and beautiful, makes it seem more at- 
tractive and more to be desired than riches 
and honour, so much so that, seeing the 
dignity and happiness of the noble mendi- 
cant, thousands imitate him by adopting his 
mode of life. In the other case, the poverty 
of our great cities is associated with every- 
thing that is mean and repulsive — -with 

[40] 



9^an: ©tfng; of^tntJ 

swearing, drunkenness, filth, laziness, dis- 
honesty, and crime. What, then, is the pri- 
mary evil : is it poverty, or is it sin ? The 
answer is inevitable — it is sin. Remove sin 
from poverty, and its sting is gone; it has 
ceased to be the gigantic evil that it ap- 
peared, and can even be turned to good and 
noble ends. Confucius held up one of his 
poor disciples, Yen-hwui by name, as an ex- 
ample of lofty virtue to his richer pupils, 
yet "although he was so poor that he had 
to live on rice and water, and had no better 
shelter than a hovel, he uttered no com- 
plaint. Where this poverty would have 
made other men discontented and miser- 
able, he did not allow his equanimity to be 
disturbed." Poverty cannot undermine a 
noble chara&er, but it can set it off to better 
advantage. The virtues of Yen-hwui shone 
all the brighter for being set in poverty, like 
resplendent jewels set in a contrasting back- 
ground. 

It is common with social reformers to 

[41 ] 



regard poverty as the cause of the sins with 
which it is associated; yet the same reform- 
ers refer to the immoralities of the rich as 
being caused by their riches. Where there 
is a cause its effedt will appear, and were 
affluence the cause of immorality, and pov- 
erty the cause of degradation, then every 
rich man would become immoral and every 
poor man would come to degradation. 

An evil-doer will commit evil under any 
circumstances, whether he be rich or poor, 
or midway between the two conditions. A 
right-doer will do right howsoever he be 
placed. Extreme circumstances may help to 
bring out the evil which is already there 
awaiting its opportunity, but they cannot 
cause the evil, cannot create it. 

Discontent with one's financial condition 
is not the same as poverty. Many people re- 
gard themselves as poor whose income runs 
into several hundreds, and in some cases 
several thousands, of pounds a year, com- 
bined with light responsibilities. They im- 

[42 ] 



IBoDp ano Circumstance 

agine their affli&ion to be poverty; their 
real trouble is covetousness^ They are not 
made unhappy by poverty, but by the thirst 
for riches. Poverty is more often in the 
mind than in the purse. So long as a man 
thirsts for more money he will regard him- 
self as poor, and in that sense he is poor, 
for covetousness is poverty of mind. A miser 
may be a millionaire, but he is as poor as 
when he was penniless. 

On the other hand, the trouble with so 
rtiany who are living in indigence and deg- 
radation is that they are satisfied with their 
condition. To be living in dirt, disorder, 
laziness, and swinish self-indulgence, revel- 
ling in foul thoughts, foul words, and un- 
clean surroundings, and to be satisfied with 
oneself, is deplorable. Here again, "pov- 
erty " resolves itself into a mental condition, 
and its solution, as a "problem," is to be 
looked for in the improvement of the in- 
dividual from within, rather than of his out- 
ward condition. Let a man be made clean 
[43 ] 



and alert within, and he will no longer be 
content with dirt and degradation without. 
Having put his mind in order, he will then 
put his house in order; indeed, both he and 
others will know that he has put himself 
right by the fadt that he has put his imme- 
diate surroundings right. His altered heart 
shows in his altered life. 

There are, of course, those who are nei- 
ther self-deceived nor self-degraded, and 
yet are poor. Many such are satisfied to 
remain poor. They are contented, industri- 
ous, and happy, and desire nothing else; but 
those among them who are dissatisfied, and 
are ambitious for better surroundings and 
greater scope, should, and usually do, use 
their poverty as a spur to the exercise of 
their talents and energies. By self-improve- 
ment and attention to duty, they can rise 
into the fuller, more responsible life which 
they desire. 

Devotion to duty is, indeed, not only the 
way out of that poverty which is regarded 
[44] 



TBoDp anD Circumstance 

as restri&ive, it is also the royal road to af- 
fluence, influence, and lasting joy, yea, even 
to perfection itself. When understood in its 
deepest sense it is seen to be related to all 
that is best and noblest in life. It includes 
energy, industry, concentrated attention to 
the business of one's life, singleness of pur- 
pose, courage and faithfulness, determina- 
tion and self-reliance, and that self-abnega- 
tion which is the key to all real greatness. 
A singularly successful man was once asked, 
"What is the secret of your success?" and 
he replied, "Getting up at six o'clock in the 
morning, and minding my own business." 
Success, honour, and influence always come 
to him who diligently attends to the business 
of his life, and religiously avoids interfering 
with the duties of others. 

It may here be urged — and is usually so 
urged — that the majority of those who are 
in poverty — for instance, the mill and fac- 
tory workers — have not the time or oppor- 
tunity to give themselves to any special 
[45 ] 



a9an: ^tngof^tnD 

work. This is a mistake. Time and oppor- 
tunity are always at hand, are with every- 
body at all times. Those of the poor above 
mentioned, who are content to remain where 
they are, can always be diligent in their fac- 
tory labour, and sober and happy in their 
homes, but those of them who feel that they 
could better fill another sphere, can prepare 
for it by educating themselves in their spare 
time. The hard-worked poor are, above all, 
the people who need to economize their time 
and energies; and the youth who wishes to 
rise out of such poverty must at the out- 
set put aside the foolish and wasteful indul- 
gences of alcohol, tobacco, sexual vice, late 
hours at music-halls, clubs, and gaming par- 
ties, and must give his evenings to the im- 
provement of his mind in that course of 
education which is necessary to his advance- 
ment. By this method, numbers of the most 
influential men throughout history — some 
of them among the greatest — have raised 
themselves from the commonest poverty; 

[46] 



16oDp ano Circumstance 

a fa6t which proves that the time of neces- 
sity is the hour of opportunity, and not, 
as is so often imagined and declared, the 
destruftion of opportunity ; that the deeper 
the poverty, the greater is the incentive to 
a6lion in those who are dissatisfied with 
themselves, and are bent upon achievement. 
Poverty is an evil or it is not, according 
to the character and the condition of mind 
of the one that is in poverty. Wealth is 
an evil or not, in the same manner. Tolstoi 
chafed under his wealthy circumstances. To 
him they were a great evil. He longed for 
poverty as the covetous long for wealth. 
Vice, however, is always an evil, for it both 
degrades the individual who commits it, and 
is a menace to society. A logical and pro- 
found study of poverty will always bring us 
back to the individual, and to the human 
heart. When our social reformers condemn 
vice as they now condemn the rich; when 
they are as eager to abolish wrong-living 
as they now are to abolish low wages, we 
[47 ] 



may look for a diminution in that form of 
degraded poverty which is one of the dark 
spots on our civilization. Before such pov- 
erty disappears altogether, the human heart 
will have undergone, during the process of 
evolution, a radical change. When that heart 
is purged from covetousness and selfishness; 
when drunkenness, impurity, indolence, and 
self-indulgence are driven for ever from the 
earth, then poverty and riches will be known 
no more, and every man will perforin his 
duties with a joy so full and deep as is yet 
(except to the few whose hearts are already 
pure) unknown to men, and all will eat of 
the fruit of their labour in sublime self-re- 
sped and perfed peace. 



[48 ] 



Q^an'0 Spiritual Dominion 

THE kingdom over which man is des- 
tined to rule with undisputed sway is 
that of his own mind and life; but this king- 
dom, as already shown, is not separate from 
the universe, is not confined to itself alone; 
it is intimately related to entire humanity, 
to nature, to the current of events in which 
it is, for the time being, involved, and to 
the vast universe. Thus the mastery of this 
kingdom embraces the mastery of the know- 
ledge of life; it lifts a man into the suprem- 
acy of wisdom, bestowing upon him the 
gift of insight into human hearts, giving him 
the power to distinguish between good and 
evil, also to comprehend that which is above 
both good and evil, and to know the nature 
and consequences of deeds. 

At present men are more or less under 

the sway of rebellious thoughts, and the 

conquest of these is the supreme conquest 

of life. The unwise think that everything 

[49 ] 



99an: &mg of Si^mD 

can be mastered but oneself, and they seek 
for happiness for themselves and others by 
modifying external things. The transposing 
of outward effe&s cannot bring permanent 
happiness, or bestow wisdom; the patching 
and coddling of a sin-laden body cannot 
produce health and well-being. The wise 
know that there is no real mastery until self 
is subdued, that when oneself is conquered, 
the subjugation of externals is finally as- 
sured, and they find happiness for ever 
springing up within them, in the calm 
strength of divine virtue. They put away 
sin, and purify and strengthen the body by 
rising superior to the sway of its passions. 
Man can reign over his own mind; can 
be lord over himself. Until he does so reign, 
his life is unsatisfa&ory and imperfeft. His 
spiritual dominion is the empire of the 
mental forces of which his nature is com- 
posed. The body has no causative power. 
The ruling of the body — that is, of appe- 
tite and passion — is the discipline ofmental 

[ 50 ] 



TSoop anD Circumstance 

forces. The subduing, modifying, redirect- 
ing, and transmuting of the antagonizing 
spiritual elements within, is the wonderful 
and mighty work which all men must, 
sooner or later, undertake. For a long time 
man regards himself as the slave of exter- 
nal forces, but there comes a day when his 
spiritual eyes open, and he sees that he 
has been a slave this long time to none and 
nothing but his own ungoverned, unpuri- 
fied self. In that day, he rises up, and, as- 
cending his spiritual throne, he no longer 
obeys his desires, appetites, and passions 
as their slave, but henceforth rules them as 
his subjects. The mental kingdom through 
which he has been wont to wander as a 
puling beggar and a whipped serf, he now 
discovers is his by right of lordly self-con- 
trol — his to set in order, to organize and 
harmonize, to abolish. its dissensions and 
painful contradictions, and bring it to a 
state of peace. 

Thus rising up and exercising his right- 

[51 ] 



ful spiritual authority, he enters the com- 
pany of those kingly ones who in all ages 
have conquered and attained, who have 
overcome ignorance, darkness, and mental 
suffering, and have ascended into Truth. 



[ 52 ] 



Conquest: Jftot Resignation 

HE who has undertaken the sublime 
task of overcoming himself, does not 
resign himself to anything that is evil; he 
subjeds himself only to that which is good. 
Resignation to evil is the lowest weakness; 
obedience to good is the highest power. To 
resign oneself to sin and sorrow, to igno- 
rance and suffering, is to say in eflfed:, " I 
give up; I am defeated; life is evil, and 
I submit." Such resignation to evil is the 
reverse of religion. It is a diredl denial of 
good; it elevates evil to the position of 
supreme power in the universe. Such sub- 
mission to evil shows itself in a selfish and 
sorrowful life; a life alike devoid of strength 
against temptation, and of that joy and calm 
which are the manifestation of a mind that 
is dominated by good. 

Man is not framed for perpetual resig- 
nation and sorrow, but for final victory and 
joy. All the spiritual laws of the universe 
[53] 



a^an: Ring offl^inD 

are with the good man, for good preserves 
and shields. There are no laws of evil. Its 
nature is destruction and desolation. 

The conscious modification of the charac- 
ter away from evil and towards good, forms, 
at present, no part in the common course 
of education. Even our religious teachers 
have lost this knowledge and practice, and 
cannot, therefore, instruct concerning it. 
Moral growth is, so far, in the great mass 
of mankind, unconscious, and is brought 
about by the stress and struggle of life. The 
time will come, however, when the conscious 
formation of character will form an impor- 
tant part in the education of youth, and 
when no man will be able to fill the position 
of preacher unless he be a man of habitual 
self-control, unblemished integrity, and ex- 
alted purity, so as to be able to give sound 
instruction in the making of character, which 
will then be the main feature of religion. 

The do&rine herein set forth by the 
author is the do&rine of conquest over 
[ 54 ] 



TBoDp ano Circumstance 

evil; the annihilation of sin; and necessarily 
the permanent establishment of man in the 
knowledge of good, and in the enjoyment 
of perpetual peace. This is the teaching of 
the Masters of religion in all ages. Howso- 
ever it may have been disguised and dis- 
torted by the unenlightened, it is the doc- 
trine of all the perfect ones that were, and 
will be the do&rine of all the perfect ones 
that are to come. It is the dodtrine of Truth. 

And the conquest is not of an evil with- 
out; not of evil men, or evil spirits, or 
evil things; but of the evil within; of evil 
thoughts, evil desires, evil deeds; for when 
every man has destroyed the evil within his 
own heart, to where in the whole vast uni- 
verse will any one be able to point, and say, 
"There is evil"? In that great day when all 
men have become good within, all traces 
of evil will have vanished from the earth; 

sin and sorrow will be unknown ; and 

there will be universal joy 

for evermore. 



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